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Must Chanukah (חנוכה) candles burn for a specific duration, or does the mitzvah (מצוה) end at the moment of lighting? The shiur presents a novel reading of the Rambam (רמב"ם) that the oil requirement refers only to having enough for proper lighting, not actual burning time. This resolves why extinguished candles need not be relit while explaining the Rambam's restriction on using leftover oil.
This shiur provides a detailed analysis of Talmudic and halachic sources regarding the proper timing and duration of Chanukah (חנוכה) candle lighting. Rabbi Zweig begins by discussing contemporary practices, citing how the Brisker Rav would extend lighting times based on local movie theater schedules, keeping candles lit until people were no longer on the streets. Similarly, Rav Shlomo Zalman Auerbach would light candles to burn until 11 PM, reflecting modern lifestyle patterns where people stay up later. The shiur then turns to examine the Rambam (רמב"ם)'s position in Hilchos Chanukah, particularly focusing on Perek Dalet Halachos Hei and Ches. Rabbi Zweig presents a novel reading of the Rambam, arguing that the Rambam never actually establishes a halacha (הלכה) for how long the candles must burn. Instead, the Rambam only discusses the proper time window for lighting - from shkias hachamah until ad shetichleh regel min hashuk (until foot traffic ceases from the marketplace). The shiur addresses a fundamental question in the Gemara (גמרא) about the requirement for oil to last a specific duration. Rabbi Zweig explains that the Gemara's statement 'mitzvasa mishetichleh regel min hashuk' refers not to burning duration but to the timeframe during which one can perform the act of lighting. This interpretation resolves the apparent contradiction with the principle of 'kava ve'ein tzarich l'chadesh' (if it goes out, one need not relight). The analysis continues with an examination of different periods during which lighting is permitted, forbidden, or invalid according to the Rambam. Rabbi Zweig identifies multiple categories: times when lighting is not considered a valid hadlakah at all, times when lighting is forbidden but still valid if performed, and the proper time for lighting. A significant portion of the shiur is dedicated to understanding the Rambam's statement about needing sufficient oil 'kedei shetiheye doleket ad shetichleh regel min hashuk.' Rabbi Zweig argues this refers to the standard measurement of oil needed (approximately half an hour's worth) rather than an actual requirement for the candles to burn that long. The shiur concludes with a discussion of when one may extinguish the candles after lighting, with the Rambam stating that one may use the oil only 'achar shetichleh regel min hashuk' - after people are no longer in the streets. This creates an interesting halachic dynamic where even after fulfilling the basic mitzvah (מצוה) requirement, the candles must remain lit as long as there is foot traffic, maintaining the element of pirsumei nisa (publicizing the miracle).
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Shabbos 21b
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Why does the Gemara say one Shabbos protects from Amalek while two Shabboses bring redemption? The shiur applies a principle from Kiddushin about repetition changing psychology: the first time doing anything is experimental, but the second demonstrates genuine desire. True Shabbos connection with Hashem requires moving beyond spiritual curiosity to authentic internalization.
